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Originally the Concept of Justice within the Qur’an was a broad term that applied to the individual. Over time, Islamic thinkers thought to unify political, legal and social justice which made Justice a major interpretive theme within the Qur'an. Justice can be seen as the exercise of reason and free will or the practice of judgment and responsibility.
3. At the beginning of Islam there was a conflict regarding the meaning of justice. Therefore, the Shi'a put it in the principles of religion to emphasize justice. 4. Adalah in human society is an important element of Social justice. Shia Muslim by selecting it as the principal try to achieve justice in their society.
[3] [6] Only several hundred verses of the Quran have direct legal relevance, and they are concentrated in a few specific areas such as inheritance, though other passages have been used as a source for general principles whose legal ramifications were elaborated by other means. [7] [6]
Adl (Arabic: عدل, romanized: ʻadl) is an Arabic word meaning 'justice' or "balanced", and is also one of the names of God in Islam.It is equal to the concept of انصاف insaf (lit. sense of justice) in the Baháʼí Faith.
Fiqh (/ f iː k /; [1] Arabic: فقه) is Islamic jurisprudence. [2] Fiqh is often described as the style of human understanding and practices of the sharia; [3] that is, human understanding of the divine Islamic law as revealed in the Quran and the sunnah (the teachings and practices of the Islamic prophet Muhammad and his companions).
Islamic law divides crimes into three different categories depending on the offense – Hudud (crimes "against God", [1] whose punishment is fixed in the Quran and the Hadiths), Qisas (crimes against an individual or family whose punishment is equal retaliation in the Quran and the Hadiths), and Tazir (crimes whose punishment is not specified ...
Qisas or Qiṣāṣ (Arabic: قِصَاص, romanized: Qiṣāṣ, lit. 'accountability, following up after, pursuing or prosecuting') is an Islamic term interpreted to mean "retaliation in kind", [1] [2] "eye for an eye", or retributive justice.
Eslami cites the story of how the second Caliph, Umar ibn al-Khattab, climbed a wall to catch a man in the act of wrongdoing but in so doing violated the Quran in three ways; by spying (tajassus) (Q.49:12), by entering through the roof (instead of the door) (Q.2:189), and by entering his home without first pronouncing a greeting (Q.24:27).